Wyjścia 30:38 Odniesienia do Talmudu: Jerusalem Talmud Yoma, Jerusalem Talmud Makkot & Jerusalem Talmud Shekalim

¹²The incense used in the Temple. As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy¹⁴There is no such verse; similar verses about incense would be Ex. 30:36, most holy it shall be for you, Ex. 30:37, holy it shall be for you. Babli Keritut 6a., that it shall be brought into the Sanctuary¹⁵It seems that the correct text is in Šeqalim: That its existence shall be in the holy space. The Babli text there adds: “and it shall be brought from the contributions to the treasury,” i. e., from the Temple tax.. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the contributions to the treasury¹⁶In the Babli text: “that it shall be brought into the Sanctuary” which in our text is the Yoma version of R. Yose ben Ḥanina. In the Babli Šeqalim text it makes sense; the preparation may be in profane terrain, only the use must be in the Sanctuary.. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan , as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings¹⁷Mishnah Šeqalim 4:6..” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos [who took incense as his wages.¹⁸Addition of the corrector from Šeqalim. As explained in Šeqalim, incense of each year has to bought by the proceeds of the Temple tax of that year. In order to avoid that any leftovers at the end of the year became disqualified, the leftovers are given to the workers and artisans working for the Temple as their wages. The Temple can then buy back the incense from the workers with money of the next year and the incense remains qualified. (Private use of incense compounded by the Temple’s formula is a deadly sin, Ex. 30:38.) R. Joḥanan ’s argument that the Mishnah can only be interpreted as referring to incense is given in the Babli, Keritut 6a.] And Rebbi Joshua ben Levi’s is like Samuel, as Rebbi Ḥuna¹⁹Read with Šeqalim: Rav Ḥuna. said in the name of Samuel, they made the mortar a vessel of sacred service²⁰Here one has to read with the Babli Šeqalim: did not make. The incense always is prepared in a profane vessel; it becomes dedicated by being used on the dedicated fire-pan or the interior altar.. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed²¹Answering his question in the negative. R. Yose holds that practice does not follow Samuel.. He said to him, is that not Samuel’s? Since Samuel said, it is slight in the case of leftovers²²Animals and supplies bought with Temple tax monies but not used by the end of a fiscal year, which cannot be used for the next year.. As they disagreed: If daily sacrifices were left over, Samuel says, they are redeemed unblemished²³It is impossible to redeem animals qualified to be sacrifices, Lev. 27:10. Samuel proposes to treat the surplus animals similar to how surplus incense was treated: The animals are redeemed with the past year’s excess money, which then is used for repair or improvement of the Temple building as explained in Šeqalim Chapter 4. Then the animals are bought again with money of the new fiscal year and become newly qualified.. Rebbi Joḥanan said, they are redeemed as disqualified sancta²⁴He requires that the excess sheep be let grazing until either they develop a defect or become disqualified by age; then they may be redeemed like any other disqualified animal. A different tradition Babli Ševuot11b.. Leftover he-goats²⁵Bought for public purification sacrifices on holidays and days of the New Moon., in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan ’s opinion? Rebbi Zeˋira said, they shall graze²⁶Same procedure as for sheep, Note 24.. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar²⁷To be used as elevation offerings in periods where the altar otherwise would be empty. These sacrifices not being obligatory cannot be bought with money from the Temple tax; one uses dedicated animals which are not being used for their original purpose. The statement is erroneously missing in the Babli Šeqalim.. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter²⁸If they never had been dedicated as purification sacrifices, the rules of the latter do not apply. Accepted as opinion both by Samuel and R. Joḥanan in Babli Ševuot 12b.. Rebbi Ḥananiah ben Tradion²⁹With the Šeqalim texts delete the last two words; the tradent is a late Amora not the early Tanna.. said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices³⁰Since the stipulation preceded the acquisition of the animals by the Temple, R. Yose’s answer is unnecessary..

MISHNAH: An impure person who ate holy food¹²Lev. 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³Num. 19:13.. One who eats fat¹⁴Lev. 7:25., or blood¹⁵Lev. 7:27., or leftover, or piggul¹⁶Lev. 19:8., or impure¹⁷“Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); Lev. 7:18,19:8. The root of piggul probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹Lev. 17:4., or one who eats leavened matter on Passover²⁰Ex. 12:19.. One who eats or does work on the Day of Atonement²¹Lev. 23:29–30., and one who compounds the oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³For profane purposes, Ex. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴Deut. 14:21, a simple prohibition. or torn meat²⁵Ex. 22:30, a simple prohibition., abominations and crawling things²⁶Lev. 11:11,44.. If one ate ṭevel²⁷Fully harvested produce of which the priests’ heave was not taken; Lev. 22:10. or first tithe from which heave was not taken²⁸The obligation is Num. 18:28, the penalty Num. 18:32., or second tithe²⁹Outside the place of the Sanctuary it needs redemption, Deut. 14:24. or dedicated food³⁰Donated to the Temple to be sold for its value, not dedicated to the altar; Lev. 27:11. which was not redeemed. How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹In editio princeps and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (Lev. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³²Given as heave (biblically restricted to grain, wine, and olive oil). is a creature.

MISHNAH: What did one do with the excess of incense⁸²Which from the start was intended to be sufficient for an intercalary year and therefore had guaranteed leftovers in a regular year.? One sets apart the artisans’ wages and redeems them on the artisan’s money; one gives them to the artisans as their wages and then buys them back from them from the new disbursement⁸³Since the expenses of the Temple service each year have to be paid by the sheqalim of that year, one cannot simply take the leftover as incense for the next year. On the other hand, since profane use of incense prepared in the proportions prescribed for Temple service is a deadly sin (Ex. 30:38), the incense cannot be used outside of the Temple. One takes money from the sheqalim to pay the artisans who prepare the next year’s batch of incense, then uses this money in order to redeem the incense and make it profane, a possible object of trade. Then one pays the artisans in kind with the incense, and since they could do nothing with it one buys the incense back from them with the money earmarked to this effect. Then the artisans are paid at the same time the incense for the new year is paid with money from the new Temple year starting at Nisan 1.. If the new money is available at its time one takes them from the new disbursement, otherwise from the old⁸⁴Since the insistence on new money is customary, not biblical, if the new Temple tax was not collected by Nisan 1, one takes the money from the prior disbursement to effect the trade..